Changes

===Religion and morality===

===Religion and morality===

Even though church attendance remained low in post-World War II Australia, the majority of non-churchgoers nevertheless identified with a particular denomination and strongly supported Christianity as a bulwark of public morality. Adelaide--like other Australian cities in the 1950s--witnessed intensive, largely successful campaigns by the Catholic and various Protestant churches. The campaigns, culminating with that of the American evangelist [[Billy Graham]] in 1959, served to bolster religious observance and also to emphasize the role of Christianity as a moral force and the basis of a secure social order. As a result, church attendance and other indices of formal religious practice were on the increase by the later 1950s.<ref> David Hilliard, "Popular Religion in Australia in the 1950s: A Study of Adelaide and Brisbane." ''Journal of Religious History'' [Australia] 1988 15 (2): 219-235. </ref>  

Even though church attendance remained low in post-World War II Australia, the majority of non-churchgoers nevertheless identified with a particular denomination and strongly supported Christianity as a bulwark of public morality. Adelaide--like other Australian cities in the 1950s--witnessed intensive, largely successful campaigns by the Catholic and various Protestant churches. The campaigns, culminating with that of the American evangelist [[Billy Graham]] in 1959, served to bolster religious observance and also to emphasize the role of Christianity as a moral force and the basis of a secure social order. As a result, church attendance and other indices of formal religious practice were on the increase by the later 1950s.<ref> David Hilliard, "Popular Religion in Australia in the 1950s: A Study of Adelaide and Brisbane." ''Journal of Religious History'' [Australia] 1988 15 (2): 219-235. </ref> Adelaide, the capital city of South Australia, is known as the City of Churches, due to the large number of churches that were built there because of the state's religious freedom.<ref>http://mytravelinaustralia.com/2010/10/19/travelling-to-the-city-of-churches/</ref>

====Historiography====

====Historiography====

Young (1969) provides A historiographical survey of the way in which historians of South Australia have approached the ideas of [[Edward Gibbon Wakefield]] (1796-1862). From the first pamphlets for colonists in the 1830s to 1914 a tradition emerged, narrative and descriptive rather than analytical, which did not question Wakefield's role in the foundation of South Australia. In 1915 R. C. Mill's ''Colonization of Australia'' made a critical appraisal of Wakefield's thought, but was confused over whether this amounted to a "theory" or some "practical rules." In the ensuing years, some new thought filtered through by way of Tinline essays, but the big change came with the expansion of the Adelaide history department in the 1950s and D. Pike's ''Paradise of Dissent'' in 1957. Pike remained ambiguous as to whether there was a Wakefield theory or not. All writers appear to have assumed that there was a body of thought, known as the "Wakefield theory" which was open to rational analysis. The author argues that the assumption is unjustified - that Wakefield's three main ideas were bound by false analogies and contradictions. Wakefield was not a thinker but a high-pressure salesman, who believed his own patter.<Ref> J. D.  Young, "South Australian Historians and Wakefield's 'Scheme'". ''Historical Studies'' 1969 14(53): 32-53. </Ref>  

Young (1969) provides A historiographical survey of the way in which historians of South Australia have approached the ideas of [[Edward Gibbon Wakefield]] (1796-1862). From the first pamphlets for colonists in the 1830s to 1914 a tradition emerged, narrative and descriptive rather than analytical, which did not question Wakefield's role in the foundation of South Australia. In 1915 R. C. Mill's ''Colonization of Australia'' made a critical appraisal of Wakefield's thought, but was confused over whether this amounted to a "theory" or some "practical rules." In the ensuing years, some new thought filtered through by way of Tinline essays, but the big change came with the expansion of the Adelaide history department in the 1950s and D. Pike's ''Paradise of Dissent'' in 1957. Pike remained ambiguous as to whether there was a Wakefield theory or not. All writers appear to have assumed that there was a body of thought, known as the "Wakefield theory" which was open to rational analysis. The author argues that the assumption is unjustified - that Wakefield's three main ideas were bound by false analogies and contradictions. Wakefield was not a thinker but a high-pressure salesman, who believed his own patter.<Ref> J. D.  Young, "South Australian Historians and Wakefield's 'Scheme'". ''Historical Studies'' 1969 14(53): 32-53. </Ref>

 

==Population==

==Population==

The population of South Australia is slightly over 1.5 million people, almost three quarters of whom live in the Adelaide area. The median age is 38.8 years, the highest of any Australian state.<ref>[http://www.abs.gov.au/ausstats/abs@.nsf/mf/3235.4.55.001 Population by Age and Sex, South Australia -- Electronic Delivery, Jun 2005], Australian Bureau of Statistics, accessed 19 May 2007</ref>

The population of South Australia is slightly over 1.5 million people, almost three quarters of whom live in the Adelaide area. The median age is 38.8 years, the highest of any Australian state.<ref>[http://www.abs.gov.au/ausstats/abs@.nsf/mf/3235.4.55.001 Population by Age and Sex, South Australia -- Electronic Delivery, Jun 2005], Australian Bureau of Statistics, accessed 19 May 2007</ref>